integrating christian faith and social work practice
TRANSCRIPT
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North American Association of Christians in Social Work (NACSW) PO Box 121; Botsford, CT 06404 *** Phone/Fax (tollfree): 888.426.4712
Email: [email protected] *** Website: http://www.nacsw.org
“A Vital Christian Presence in Social Work”
INTEGRATING CHRISTIAN FAITH AND SOCIAL WORK PRACTICE:
HOW DO PEOPLE DO IT?
Tiffany R. Harris
Presented at: NACSW Convention 2008
February, 2008 Orlando, FL
Introduction
In August of 2005 I began my professional journey as a social worker when I entered the
University of South Carolina to pursue my Master of Social Work degree. Having come from
both a small Christian high school and a small Christian college, entering a large public
university was quite a change. I quickly learned that many people did not understand or accept
my faith in Jesus Christ. In an atmosphere where I felt that many people were skeptical of
Christian social workers, I found myself trying to reconcile my calling to be a Christ-follower
and my calling to be a social worker. After several months of feeling very alone, I began to
realize that it was my responsibility to figure out how to reconcile my faith and my profession. I
embarked on a journey of self-examination, self-discovery, encouragement, and empowerment
which has culminated in this paper.
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In embarking on my journey of reconciling my faith and my profession, there were two
main things I felt I needed. The first was to find out whether my faith really was compatible with
the profession of social work. In this respect I felt that I needed to understand how to defend my
place as a Christian in the social work world. It was important for me to have a well-informed
understanding of the history of Christians in social work, the reasons for Christian oppression in
social work today, and the compatibility of Christian values and social work values. In response
to this need, I conducted a search of relevant literature regarding Christianity and social work.
The second thing I felt that I needed was to hear from other Christian social workers. I
wanted to hear their stories of acceptance and oppression. I wanted to hear how they integrated
their faith and their practice. I wanted to find a network of people who share both my faith and
my profession. I wanted to learn from those who have gone on before me and who have been
successful in following Christ through social work. More than anything I wanted confirmation
that I am not alone. To accomplish this I set out to find Christian social workers throughout the
country. I received feedback from numerous social workers, some of which will be discussed
later in this paper.
I met Sarah one Sunday at church. She was sitting with two of my social work friends
from my program. Sarah had graduated a year earlier from the same program and she agreed to
meet with me for an interview. A week later we went to lunch and had a wonderful conversation.
Sarah told me that just a week earlier, before she met me and my friends at church, she seriously
did not know if there were other Christian social workers out there. The reality of four social
workers sitting on the same pew in a church service baffled her and at the same time excited her.
I shared that I had felt isolated as well, at least until I began searching for Christian social
workers to aid in this project. I have been overjoyed with the response I received from Christians
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willing to contribute, because I now know for certain that I am not alone in the world as a
Christian in the field of social work.
Literature Review
Christian Roots in Social Work
Pioneering social work began in the mid-nineteenth century in response to
industrialization and its effects on society. It was religious settlement workers who began,
financed, and staffed these first programs to marginalized inner-city populations (Kreutziger,
1998). Kreutziger posits that the Methodist Episcopal Church (which is now the United
Methodist Church) was a front-runner in this early work.
Russel (2006) also identifies this rich history between Christianity and social work by
citing Lowenberg (1988), Marty (1980) and Siporin (1986). Russel states:
Spirituality and religion were not foreign concepts in the early years of the profession.
The first sponsors of social service programs were religious institutions, and there is
evidence that the people who were the early leaders of the settlement house movement
and the charity organizations shared a sense of spiritual mission. ( p.43).
Not only was early social work practice spiritually grounded, but early social work education
recognized the value of spirituality as well. The earliest Council on Social Work Education
(CSWE) curriculum standards included issues of spirituality, but those requirements were
removed in the 1970s (Russel, 2006).
Hugen (1998) argues that social work originated because of the influence and values of
Judeo-Christian traditions as people translated their understanding of their faith into social
action. The sense of moral responsibility felt by social work pioneers spurred them into action.
Even Jane Addams recognized the vital role Christianity played in the settlement house
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movement (Ressler, 1998). According to Hugen, it was not until the 20th century that the
profession of social work began secularizing and replacing Judeo-Christian values with the
values of natural rights, utilitarianism, and humanistic ideology. Hugen states: “Dealing with
human need apart from religious motives and methods is actually a very recent development in
the history of charity and philanthropy” (p.92). Sherwood (1998) states that the Christian
worldview provides the solid foundation that social workers today often take for granted.
Edward Devine, a leader in the Charity Organization Society and director of one of the
first schools of social work, wrote a book in 1939 titled When Social Work Was Young. In his
book he lists numerous founding mothers and fathers of social work, and he states that they were
devoted to the Biblical concepts of doing justly, loving mercy, and walking humbly (Micah 6:8).
According to Hugen (1998), Devine ends his book by stating that “social work finds its power,
value, and purpose from the biblical Sermon on the Mount” (p.99).
Religious Oppression in Social Work
The Code of Ethics of the National Association of Social Workers (NASW, 1999) states:
“Social workers should obtain education about and seek to understand the nature of social
diversity and oppression with respect to…religion” (p.9, 1.05c). Yet, as Hodge (2002) notes,
“Few, if any, articles have explored the oppression of religious populations” (p.402). Hodge goes
on to examine a number of studies that have shown evidences of Evangelical Christians being
denied entry into psychology programs more often than secular students, and professionals in
both physical and social sciences discriminating against Evangelical Christians. In a 1999 study
by Ressler and Hodge, quantitative results indicated widespread systematic oppression of
Evangelical Christians throughout the field of social work, and disproportionately heavy reports
of oppression in academic settings (Hodge, 2002). Ressler (1998) states that there is significant
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tension in the profession for those who are both spiritual and religious. He also states that, based
on a study he conducted in 1997, 67% of social workers who identify themselves as both
spiritual and religious report having experienced prejudice or discrimination within the
profession.
In an article titled “Faith in the Closet: Reflections of a Secular Academic,” non-religious
University of Pennsylvania social work professor Ram A. Cnaan states: “…religious social work
students and practitioners often face unintended as well as intended hostility” (p.19). He goes on
to cite Hodge (2002, 2003) by stating “Many scholars have noted that the field of social work is
unfriendly if not outright hostile toward religion, especially toward people who are overtly proud
of their religiosity” (p.19). In addition to examining the profession’s view of religious social
work students and practitioners, Cnaan goes further to examine the response of religious people
to this hostility. He states:
Social work students and practitioners learn early on that their religious beliefs are
stigmatized by those in the profession surrounding them. This stigma leads to the
silencing of any talk of religion or spirituality in their practice, thus hindering
the full potential of the practitioner-client relationship. It is commonly the case that
religious students and practitioners decide to pursue careers in social work due to their
religious beliefs; they come to the profession with the desire to live out their faith through
social service. However, once they enter social work schools or the profession, the stigma
forces them to pretend that they are not religious or they are made to feel as if they need
to “prove themselves” to be fair practitioners and academics (pp.22-23).
The most intriguing aspect of this analysis is that it was given by someone who himself claims to
not be religious. This shows that the perception of hostility toward religious social workers is not
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just a construct in the minds of those who are religious, but is also being observed by those who
are not religiously stigmatized themselves.
Sherwood (1998) makes the observation that every person, whether Christian or not, or
whether social worker or not, operates from some type of worldview. He states: “Everyone
operates on the basis of some worldview or faith-based understanding of the universe and
persons – examined, or unexamined, implicit or explicit, simplistic or sophisticated” (p.107). If
Sherwood is accurate, each individual’s worldview informs his or her practice as a social worker.
It simply is not true that Christians are the only social work professionals who have values. Each
social worker probably has some values that are compatible with the profession of social work,
and other values that seem not as compatible. But this compatibility or incompatibility of values
does not necessarily have to center on religious issues. Why then does it seem that Christian
students and professionals are singled out?
Compatibility of Christianity and Social Work
Despite the rich history of the integration of Christian faith and social action, it seems
that today some people from both the secular and Christian camps believe that Christianity and
social work are incompatible. Johnston (1998) states: “People in both worlds want to build walls
that separate and divide rather than bridges that connect and support” (p.72). Johnston points out,
however, that both Christianity and social work are historically inclusive, not exclusive. While
he recognizes that there are tensions between the two, “there are many areas where theology and
social work are very much in agreement” (p.72).
Hugen (1998b) identifies four principles that have guided Christians in their motivation
to help the poor and less fortunate. These principles include justice, love, self-fulfillment, and
responsibility. Sometimes two additional principles are added, including the belief that actions
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should produce some sort of good, and the belief that order is needed in society. These
motivations do not seem that different from the social work principles of service, social justice,
dignity and worth of the person, importance of human relationships, integrity, and competence
(NASW, 1999).
Ressler (1998) goes through each of the six core values and principles of social work
(NASW, 1999) and compares them to similar Christian values and principles. The social work
value of “Service” is also an extremely important Christian value. Ressler cites Matthew 20:26-
28 as a key passage supporting Christian service. In this passage Jesus Christ states that even He
came to serve and not to be served.
The second social work principle mentioned, “Social Justice,” also has Biblical roots.
Ressler (1998) cites Micah 6:8 to support the Christian view of justice. Micah states that the
Lord requires us “to do justice, and to love kindness, and to walk humbly with your God” (New
International Version).
Third and fourth are the principles of “Dignity and Worth of the Person” and “Importance
of Human Relationships.” Ressler (1998) notes that the Christian symbol of the cross is the
ultimate reminder of God’s unconditional love. Closely related to Christ’s love for mankind is
His command for us to love one another unconditionally (Luke 6:27).
The fifth and sixth social work values are “Integrity” and “Competence.” Ressler (1998)
draws parallels between the value of “Integrity” and the command in Ephesians 1:4 for
Christians to “be holy.” He appeals to the command in 1 Timothy 5:4 to be beyond reproach as a
parallel to these social work values as well.
Increasing Interest in Reintegration
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Several authors have noticed a recent increase in interest in the field of social work when
it comes to issues of faith and practice. According to Russel (2006), religious content has
increased in both social work literature and education over the past fifteen years. Ressler (1998)
states: “After decades of neglect, the topic of spirituality has become increasingly popular in
social work in recent years” (p.169). Ressler also notes that more people seem to be recognizing
how important religion is to both colleagues and clients.
The reality that religion and spirituality are extremely important to a large portion of the
American public is a reality social workers need to be able to face in order to provide the best
possible services to clients. If spirituality is important to a majority of Americans, social workers
need to be comfortable and competent to address spiritual issues. Russel (2006) identifies just
how important religion and spirituality may be for the American population:
National opinion polls reveal that 96% believe in God or a higher power (Pew Religion
and Public Life Survey, 2005); 89% report a belief in heaven, and 85% believe that they
will personally go to heaven (ABC News, 2006); 55% report believing in spiritual
healing (Gallup Poll, 2005); and 74% believe that the Devil or Satan exists (Princeton
Survey Research, 2004). (p.49).
Interview Method
In addition to a review of the extant literature on integrating Christian faith and social
work practice, a major component of my journey involved interviewing numerous Christian
social workers who are practicing in the field throughout the nation. I developed a questionnaire
of fifteen open-ended questions. The purpose of the questions was to elicit information and
encourage discussion on what it is like to be a Christian in the field of social work, as well as
how Christian social workers actively integrate their faith and practice.
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I sent a request for interview subjects via three internet listservs – the University of South
Carolina social work student listserv, the North American Association of Christians in Social
Work (NACSW) general listserv, and the NACSW ethics listserv. I received names of several
other subjects through friends, colleagues, and professors. I conducted two in-person interviews,
five phone interviews, and received five written questionnaires.
I grouped similar questions together and identified nine categories of experiences and
responses that represent the bulk of the feedback received through the interviews. I will identify
these categories below. I will also recount common themes in the testimonies of subjects, as well
as other meaningful individual accounts. Some subjects wished to remain anonymous, so those
subjects will sometimes be referenced or quoted without identifying their names.
Interview Results
Questions Regarding the Choice to be a Social Worker
Three questions from the questionnaire can be grouped together under this category. The
first question is “What made you choose the profession of social work?” The second question is
“How does your faith play into your decision to be a social worker?” The third question is two-
fold, and reads “Would you consider social work your calling? How do you feel that God is
using you as a Christian social worker?” Responses to these questions are grouped together
because most interview subjects felt that they were interconnected, and respondents provided
overlapping responses to all three questions.
Interview subjects reported a variety of reasons for entering the field of social work,
some being religious in nature, and some having little or nothing to do with the subject’s
Christian beliefs. A few entered the field as a deliberate way to answer God’s calling on their
lives. One subject stated that she could not separate spiritual needs from physical needs, and
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social work seemed like a practical way to be a minister and meet both types of needs (L.
Gardner, personal communication, 3-7-07). Another subject stated that her Christian faith affects
her whole life, and her career is a part of that (anonymous, personal communication, March
2007).
For a majority of subjects the initial ties between their faith and their chosen profession
of social work were not quite as obvious. For these subjects, perhaps their faith played more of
an informal role in their decision to pursue social work as opposed to a formal role. One subject
stated that social work was a “side door” to ministry after he and his wife were prevented from
entering the foreign mission field (L. Erb, personal communication, 3-12-07). Dr. Diana Garland,
dean of the Baylor University School of Social Work, stated that she did not initially understand
the possibility of integrating her Christian faith and social work practice (personal
communication, 3-19-07). Now she is a leading voice in the field of Christian social work
practitioners and educators. Another subject came into the profession gradually due to numerous
life experiences starting in childhood and continuing through college (anonymous, personal
communication, 2-28-07).
Still other subjects reported that Christian faith had nothing to do with their decisions to
become social workers. Dr. Gene Carnicom reported that he was an atheist at the time he decided
to become a social worker. His motivation for entering the profession of social work was to
“change the world” through social action (personal communication, 3-7-07).
As can be seen, the motivations of Christians to enter the field of social work are
numerous and diverse. Some entered the field of social work deliberately because of their
Christian faith. Some entered the field as Christians, but not directly because of their faith. Still
others entered the field despite a lack of Christian faith. However, regardless of each individual’s
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initial reasons for entering the profession, and regardless of what part (if any) their Christian
beliefs played in that initial decision, every single subject showed no hesitation in stating that
they now feel social work to be not only a vocational calling, but a spiritual calling as well.
Question Regarding Experiences of Discrimination
Discrimination from within the social work profession. One question on the questionnaire
deals with experiences of discrimination of Christian social workers. The question reads: “Have
you ever felt attacked or discriminated against as a Christian in the field of social work?”
Responses to this question ranged from extremely affirmative to completely negative, with
varying degrees of discrimination felt by different individuals. From the sample of twelve
subjects, three reported not experiencing any discrimination, five reported experiencing light to
moderate discrimination, and four reported severe discrimination.
Of the subjects who reported light to moderate discrimination, instances ranged from
being denied the services of a chaplain to being patronized by colleagues. Several subjects
reported condescending attitudes from fellow professionals within the field, as well as being
stigmatized and considered naïve (L. Gardner, personal communication, 3-7-07). One subject
reported feeling inwardly squelched although she was not outwardly discriminated against. She
especially felt the pressure to suppress her thoughts in the educational setting of her MSW
program (S. Luadzers, personal communication, 2-25-07). Dr. Diana Garland, who has a very
favorable view of the field of social work’s acceptance of her Christian values and stance, also
reported feeling discrimination from the profession as a student in the 1970s. A theme did seem
to emerge around the idea that the divide between the compatibility of Christianity and social
work seems greater among educational programs than it does in the professional world.
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As was mentioned earlier, four subjects reported experiencing extreme discrimination
from the field of social work because of their Christian beliefs. One subject was harassed in the
workplace and eventually terminated from her job in the field because of her Christian faith
(anonymous, personal communication, March 2007). Another subject reported feeling stifled and
frustrated that people seem to pick arguments with her because of her faith. The worst instance
of discrimination was when she was given a low grade on a paper in her MSW program because
she wrote about her faith (anonymous; personal communication, 3-2-07). When asked this same
question, another social worker stated “Absolutely!” She went on to talk about an experience in
which a Muslim man was extremely hostile toward her because of her Christian faith. She has
also experienced hostility toward speaking about Christianity in the university setting. This same
subject requested that her name not be disclosed in this paper for fear that it would cause more
hostility toward her if co-workers knew she had contributed (anonymous, personal
communication, 3-2-07).
Dr. Leonard Erb, a professor at Roberts Wesleyan College in New York, stated “I could
write a book” when asked if he had ever experienced discrimination as a Christian in the field of
social work. In two separate instances, United Way withdrew funding from organizations where
he worked because of his organization’s religious ties. Early in his career a United Way worker
came to his agency for a site visit, observed a staff member leading devotions, and promptly
withdrew funding from the agency. From there, Dr. Erb went to work for the Salvation Army.
This time the United Way liaison was anti-Christian, and the agency received a huge funding cut
because of the Salvation Army’s religious ties.
In 1995 Dr. Erb began the work of starting a MSW program at Roberts Wesleyan
College, a Christian College in Rochester, New York. He reported experiencing unbelievable
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religious discrimination from the two major academic institutions in the area (both of which were
secular institutions). The two institutions signed a petition, which they sent to the Council on
Social Work Education (CSWE), stating their opposition to Roberts Wesleyan being allowed to
house an MSW program because of their religious viewpoints. Erb stated that at that time,
CSWE knowingly discriminated against Christians and made it extremely hard for Roberts
Wesleyan to begin its program. When the program was finally approved, Erb and his colleagues
experienced much discrimination in the field with agencies not allowing Roberts Wesleyan
students to apply for field placements because of the college’s Christian affiliation (L. Erb,
personal communication, 3-12-07).
Support from the social work profession. I am grateful to Dr. Diana Garland for pointing
out that this question is somewhat biased because I asked how subjects have been oppressed as
Christians in the field of social work, but I did not ask how subjects have felt supported as
Christians in the field of social work. Perhaps I did not think to ask this question because I have
never personally felt that the profession as a whole supported my Christian identity. But I now
know that others have felt supported by the profession and it would be unfair of me to not
mention that support. Dr. Garland stated that she feels an openness and invitation from the
profession for Christians to provide spiritual direction (personal communication, 3-19-07).
Discrimination from within the Christian church. It would also be a mistake for me to
assume that the profession of social work is the only institution that discriminates against
Christians who are social workers. Several subjects reported feeling discriminated against by the
Christian church for choosing the profession of social work. Dr. Garland taught social work at a
seminary for many years until the seminary decided that social work did not belong within the
church and eliminated the entire program (personal communication, 3-19-07). Another subject
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reported experiencing considerable hostility within the church toward psychoanalysis, which is
the subject’s preferred method of therapy (anonymous, personal communication, 3-2-07).
Questions Regarding Christian Values and Social Work Values
Two questions deal with Christian values, social work values, the collision of the two,
and how Christian practitioners handle discrepancies. The first question reads: “Do you ever feel
like your Christian values and social work values collide? If so, how do you handle those
situations?” The second question reads, “Are there ever any situations that you cannot or will not
handle because of your faith? If so, how do you go about referring your clients because of your
personal faith issues?”
Five subjects reported never experiencing a collision between their Christian values and
their social work values. Two subjects reported little conflict or remained neutral. Five subjects
reported experiencing or feeling some level of conflict between their Christian values and social
work values. Of those who reported some conflict, several stated that there was a greater conflict
in school than there has been in the “real world” of social work practice. One subject noted that
in school she was taught that “people are inherently good.” This conflicts with her understanding
of Christian belief that all people are inherently sinful. However, even this discrepancy was only
an issue in the classroom and has not affected her practice (anonymous, personal
communication, 3-1-07).
Several subjects did express specific conflicts they have experienced in their practices.
The most common situation in which interview subjects reported feeling a collision of values
involves the issue of abortion. One subject reported working in a setting where he was required
to make referrals for abortions. While he did not like this part of his job, he did make the
referrals (G. Carnicom, personal communication, 3-7-07). Several other subjects stated that they
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would have a hard time dealing with clients who wanted an abortion (S. Luadzers, personal
communication, 2-25-07; L. Erb, personal communication, 3-12-07). Luadzers also stated that
the major conflict for her between social work and Christianity is that while Christianity teaches
us to love everyone, social work teaches that we must accept everyone and their behaviors. As a
Christian, she feels that she cannot accept something with which God does not agree. However,
she also realizes that it is not her place to judge others or to push her beliefs on them. She
believes that she must love everyone and not judge them, but she does not have to accept their
behaviors or the choices they make (S. Luadzers, personal communication, 2-25-07).
In regards to the question of whether there are situations that Christian social workers
cannot or will not handle because of their faith, many of the interview subjects stated that there
were no such situations. Luadzers stated that almost every social worker has a population that he
or she does not feel comfortable working with, so it is not fair for the profession to target
Christians (or other religious practitioners) as being biased or prejudiced. For Luadzers, the
populations she does not feel comfortable working with are sexual predators and individuals who
have committed violent crimes against others. However, she is not opposed to dealing with these
populations because of her Christian faith, but because of other life experiences (personal
communication, 2-25-07). Several subjects stated that they would have trouble counseling
women who want abortions. One subject stated that the only time she would not be comfortable
providing services was if her client was a professed Satanist (anonymous, personal
communication, 3-2-07). Gardner stated that she might have trouble working with chauvinists
and racists (personal communication, 3-7-07).
Questions Dealing with Choice of Social Work Setting
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Two items in the questionnaire deal with the subjects’ choices of vocational setting. The
first question reads: “If working in a secular setting, why did you choose the position you
currently have? Has it been hard working as a Christian social worker in a secular setting?” The
second question reads: “If working in a faith-based (Christian) setting, why did you choose to
work in such a setting? Do you regret your decision?”
Of the twelve interview subjects, four reported working in a faith-based setting, five
reported working in a secular setting, two reported working in both settings, and one reported
working in a setting that does not define itself as either faith-based or secular. Of those who
reported working in a faith-based setting, two ended up in faith-based settings directly because
they felt a call to provide leadership to the church and to serve the church through social work
(L. Gardner, personal communication, 3-7-07; D. Garland, personal communication, 3-19-07).
One subject reported ending up in a faith-based setting because it just happened that way (L. Erb,
personal communication, 3-12-07). The only regret mentioned to working in a faith-based setting
was the more intense workload (anonymous, personal communication, 3-2-07).
Of the five subjects who reported working in a secular setting, one felt specifically called
to serve as a Christian in a secular setting. The other four subjects ended up in secular positions
because it fit well either with their specific areas of interest or their needs as an employee. Two
subjects did state that they found it difficult working as a Christian social worker in a secular
setting.
Both of the subjects who reported working in both secular and faith-based settings began
their careers in secular settings, and later moved into faith-based social work. One of the subjects
especially enjoyed the switch to a faith-based setting because now she feels that she has the
freedom to be who she is. As the leader of her organization, she has the freedom to set the
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standards and values of the organization. She is careful, however, to preserve the free will and
personal choice of clients (anonymous, personal communication, 3-1-07).
The subject who reported working in a neutral (or undefined) setting has a private
practice. While she does work predominately with Christians, she does not market herself as a
“Christian social worker.” She provides a neutral setting for Christians and non-Christians alike
to be themselves and to share their concerns (anonymous, personal communication, 3-2-07).
Questions Regarding Greatest Challenges and Greatest Joys
Two items in the questionnaire deal with challenging and rewarding experiences of
Christian social workers. The first question reads: “What is your greatest challenge as a Christian
in the field of social work?” The second question reads: “What is your greatest joy as a Christian
in the field of social work?”
Some notable challenges include: maintaining healthy boundaries and taking care of self
(L. Gardner, personal communication, 3-7-07), dealing with skeptical Christians (anonymous,
personal communication, 3-2-07), dealing with a broken criminal justice system that does not see
a potential for redemption (G. Carnicom, personal communication), maintaining patience and
learning not to judge (anonymous, personal communication, March 2007), experiencing
prejudice against Christians (S. Luadzers, personal communication, 2-25-07), finding acceptance
within the Church (anonymous, personal communication, 2-28-07), and navigating race (L. Erb,
personal communication, 3-12-07). Some notable experiences of joy include: seeing the
profession recognize the church as a fitting context for practice (D. Garland, personal
communication, 3-19-07), being able to share personal experiences of faith and grace when
invited by clients to do so (anonymous, personal communication, 3-2-07), being able to take the
burdens of the field to God (anonymous, personal communication, March 2007), being able to
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“let things go” and realize we are in the world and not of it (S. Luadzers, personal
communication, 2-25-07), learning from people who face horrific life challenges (anonymous,
personal communication, March 2007), seeing people become free and use their gifts and talents
(anonymous, personal communication, 3-2-07), and using unique gifts and calling to flesh out
faith (L. Gardner, personal communication, 3-7-07).
Question Dealing With Sharing Faith in the Workplace
One item in the questionnaire deals with sharing faith in the workplace. The question
reads: “Have you ever been able to use your faith to lead someone in your workplace to Christ
(either client or co-worker)?” Seven subjects reported that they had never led anyone to profess
faith in Christ in the workplace. Of these subjects most of them stated that they strive to live
lives that will point people to Christ, but they do not use the workplace for personal evangelism.
One subject stated, “I don’t look for opportunities to proclaim the gospel, and certainly not with
clients. If invited into a discussion, I will share” (anonymous, personal communication, 2-28-07).
Four subjects reported having had the chance to lead people in the workplace to Christ. Two
subjects reported having led co-workers to Christ. Two subjects were non-specific. One of the
subjects reported having led clients to faith in Christ in the past, but in retrospect feels like it was
not appropriate because of the authority the counselor holds over the client. However, none of
the subjects who had shared their faith in the workplace felt that they forced the decision to
follow Christ upon others.
Questions Regarding Education and Professional Membership
While most of the items in the questionnaire lend themselves to subjective responses and
reports of personal experiences, two items on the questionnaire are more objective. However,
these items still leave room for explanation. The first question reads: “Explain your educational
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background.” The second questions reads: “Are you a member of any professional associations?
Which ones, and why did you choose those particular associations?”
I will not recount every educational degree reported, but will instead note common
degrees as well as unique degrees held by individuals currently working as Christians in the field
of social work. While coming from a diverse set of undergraduate programs including, but not
limited to human development and family studies, communications, sociology, religion,
psychology, social welfare, and education, each subject either held or is in the process of
obtaining a Master of Social Work (MSW) degree or a Master of Science in Social Work
(MSSW) degree. In addition many subjects either possessed additional master’s degrees or
doctorate degrees, including but not limited to Master of Divinity, Master of Religious
Education, marriage and family therapy, anthropology, and clinical-community psychology.
Christians in the field of social work are also members of numerous and diverse
professional organizations. Ten of twelve subjects reported being members of the National
Association of Social Workers (NASW). Some reasons given for being a part of NASW include,
but are not limited to provision of professional identity, provision of a corporate professional
voice, access to the Social Work journal, insurance for private practice, and continuing education
units.
Eight of twelve subjects reported being a member of the North American Association of
Christians in Social Work (NACSW). Seeing as how many of the interview subjects were
recruited through NACSW listservs, this number is not surprising. Some reasons explaining why
Christian social workers chose to join NACSW include, but are not limited to the need to have
fellowship with other Christians in the field, networking in prayer, camaraderie of those who
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share the struggle of integrating faith and practice, and support that makes NACSW “feel like
home” (L. Gardner, personal communication, 3-7-07).
In additions to NASW and NACSW, interview subjects are also members of numerous
professional organizations based on their personal areas of interest and practice. Subjects
reported being members of other organizations including the Association of Certified
Fundraising Professionals (AFP), the National Association of Evangelicals, the American
Association of Christian Counselors, the National Committee of Psychoanalysis, the
Pennsylvania Society for Clinical Social Work, the American Psychological Association, the
South Carolina Gerontological Society, the American Association for Marriage and Family
Therapy (AAMFT), the Council on Social Work Education (CSWE), the American Public
Health Association (APHA), the American Anthropological Association (AAA), and the
International Society for the Study of Trauma and Dissociation.
Question Regarding Christ’s View of Social Work
One item on the questionnaire reads: “What do you think would be Christ’s view of
social work today?” This question evoked a wide range of responses, as it was interpreted
different ways by different subjects. Some thought Christ would have a favorable view of social
work today. Others thought quite the opposite.
Of those who thought Christ would approve of social work today, one subject stated that
he thought Christ would approve of the belief in the “dignity and worth of each person, including
the most marginalized among us” (anonymous, personal communication, 2-28-07). Dr. Erb
believes that social work fits right in with Christ’s compassion for the outcasts of His day (L.
Erb, personal communication, 3-12-07). Another subject believes that Christ would agree with
the holistic view of social work (anonymous, personal communication, 3-2-07). Yet another
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stated that Christ would view social work as a way to fulfill the Great Commission (Matthew
28:16-20) (anonymous, personal communication, March 2007).
Six subjects reported believing Christ would have some type of negative response to
social work today. Carnicom stated: “He would confront some behaviors that are accepted by
the profession today, especially women’s ‘right to choose’” (G. Carnicom, personal
communication, 3-7-07). Another subject believes that Christ judges Christian social workers
individually, but as a profession we are “in as much trouble as anyone else” (anonymous,
personal communication, 3-1-07). One subject stated that Christ would probably be disappointed
that the field has strayed away from its origins as far as larger issues of social justice are
concerned (anonymous, personal communication, 2-28-07). Another subject stated: “I think He
would wonder why we do not recognize the power we have and act with more courage to show
mercy, love, and justice” (anonymous, personal communication, March 2007). Luadzers believes
Christ would be “put out” and “frustrated” because the field of social work says it loves and
helps, but it really just judges. She stated: “No one is addressing faith. If we can ask them about
sex, why can’t we ask them about faith? Social workers are not covering the gamut. We say
we’re systems oriented, but we leave out a major system” (personal communication, 2-25-07).
Gardner stated that Christ would probably laugh and say “Good try. You haven’t gotten it, but
that’s ok.” She also stressed that Christ would encourage Christians to view the Code of Ethics
and other guidelines of the profession as just that – guidelines – and not the gospel (personal
communication, 3-7-07).
Question Dealing With Information Not Covered Elsewhere
The last item in the questionnaire asks if there is anything else subjects wish to share that
has not already been covered. The question reads: “Do you have any other comments,
22
experiences, or thoughts that would aid me in writing a paper on integrating Christian faith and
social work practice?” Seven subjects responded with some type of additional comment. Some of
the comments were suggestions of other sources to consult or encouragement in my endeavor.
Others gave practical advice or added ideas for further consideration. Below are a few of those
comments.
Several subjects expounded upon their beliefs that social workers should not use their
position as a platform to try to convert people. One subject stated: “…he [Jesus] lived a life that
had people following him. When people asked ‘What must I do to be saved’ he told them and
some walked off and didn’t respond. He let them go” (anonymous, personal communication, 3-2-
07). Another subject reiterated that it is important for Christians not to impose their views, but it
is okay to simply tell others about Christ. She also stated that Christians in the field must be
careful not to misuse spiritual authority (anonymous, personal communication, 3-2-07).
Dr. Garland encouraged me to point out the openness of the profession and to be cautious
not to portray a purely negative view of the profession’s reaction to Christians in the field
(personal communication, 3-19-07). Closely related to this advice, another subject encouraged
me to pray before I wrote, to pray when I reviewed what I had written, and stated: “May the
words of your paper and the meditations of your heart be acceptable in His sight” (anonymous,
personal communication, March 2007). I did pray before I wrote, and I hope the content of this
paper speaks to the words Christ would want all of us to take to heart and act upon where
necessary.
Discussion
Social Work and the Christian Church
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After collecting and synthesizing both the literature and the experiences of those
interviewed there are several themes or ideas that I believe are important to briefly mention. Of
central importance is the need for both the field of social work and the Christian church to accept
Christian social workers. It is extremely sad that a profession that claims to champion the
oppressed seems to many to be actively oppressing a group of people based on their religious
preference.
However, it is equally sad that many Christian social workers also perceive experiences
of discrimination from the church because of their chosen profession. Several of the interview
subjects reported feeling more discrimination from the church as a result of choosing social work
as a profession than they experienced from the profession of social work for being a part of the
Christian church. Christian social workers need to advocate for themselves, both within the
profession and within the church.
Perhaps many Christians who are also social workers have come to view their profession
and their faith as separate trains traveling on parallel tracks that should never meet. Perhaps we
do this because we fear there would be a nasty collision if our dual identities ever met. But what
if instead of a nasty collision we could achieve a healthy, symbiotic merger that would make a
major impact in the world around us? Would that not be worthy of our advocacy? Social work
and Christianity both have much to offer our hurting world. The founding members of social
work understood this. While there is a time, place, and a need for Christian social workers to
argue for our place in this profession, there is also a need for us to show both the profession and
the church the valuable asset we are to the hurting people around us.
Varying Experiences of Discrimination
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The second thing I noticed, especially throughout the interviews, was how experiences of
discrimination and support varied widely. Some subjects reported experiencing intense
harassment and discrimination within the field of social work based on their profession of faith
in Christ. Others, however, reported not only never experiencing discrimination from the field,
but instead experiencing acceptance and support. This seems to show that neither oppression nor
support can be assumed in any given employment setting. The perception of oppression is a
reality in some placement settings, just as the perception of support is a reality in others.
Using the Workplace as a Platform for Evangelism
Based on my own personal experiences of discrimination because of my Christian faith, I
believe one fear of non-Christians in the field is that Christians will use the workplace as a
platform for personal evangelism. However, this does not seem to be the case with most
Christian social workers I have met. Of those I interviewed for this project, no one was aware of
ever forcing their Christian beliefs on others. To the contrary, several subjects expressed direct
opposition to using the workplace as a platform for evangelism. One subject stated:
I tend to resolve any conflicts by reminding myself that I come into contact with clients
as a result of their need for services and not for the purpose of evangelizing. As a social
worker, I prefer a demonstration of the gospel rather than a proclamation of the gospel. (I
credit David Sherwood for making that distinction). (anonymous, personal
communication, 2-28-07).
The only instances in which interview subjects reported openly sharing the gospel message were
when invited to do so by colleagues or clients.
Conclusion
25
Tangenberg (2006) cites a secondary qualitative analysis by Brown, Tappan, Gilligan,
Miller, and Argyris (1989) in which one research subject beautifully summed up how the
integration of Christian faith and Social Work practice can not only be functional, but can serve
to provide services that are perhaps the most excellent in the field. The subject, a social worker
supervising a transitional house for formerly homeless families, stated:
I think we [Christians] recognize that we’ve been saved by grace and it’s only by
God’s mercy that we can even hope to come to Him. So we look at other people
as having problems and situations in their lives but not as being different or being
less than we are. We accept it not as something that we have to do as a part of our
job but that we’re just commanded by the very faith that we live by to respond to
people’s need. And I think that although a lot of social workers have compassion
and empathy, I think it adds a dimension of that as we think about how we’ve
been loved and we’ve been forgiven then we also translate that into our social
work ministry (p. 170).
This is the journey I have been traveling – a journey to reconcile my Christian identity
and my social work identity. I have learned that my Christian heritage and my relationship with
Christ compel me to do the work of a social worker. I have learned that the roots of my
profession are grounded in Christian ideals and actions. I have learned that numerous Christian
social workers integrate their faith and practice everyday. I have learned that I am not alone as a
Christian in the field of social work.
Through Social Work I have seen the heart of Jesus Christ. I will never again believe that
I have to choose between my faith in Jesus and my chosen profession as a social worker. I have
come to understand that if I want to truly follow Jesus and to live like He lived, I must care for
26
the poor, feed the hungry, love orphans and widows, and be a voice for those who do not have a
voice. Jesus lived Social Work, and if I want to truly follow after Him, my heart must beat with
His heart. I know that the integration of my personal faith and practice will look different at
different times throughout my career. The important thing is that I know it can be done, and is
being done, and I am excited to join the ranks of Christians who are making a difference in the
world through social work.
27
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